Exegetical Essays

Tuesday, April 14, 2015

I commend the following article to you. It was written by Jeff Burnett, my very
dear friend and beloved brother in the Lord Jesus. Jeff is a very gifted young
man who preaches the word in the state of Louisiana. He is humble, yet bold, and
is a fine student of God's word! May Yahweh bless him with many useful years in
the service of the King of Eternity.
R. Daly

Joy
Inexpressible

1
Peter 1:1-9

The Holy Spirit through the apostle Peter, in his
first letter, speaks of a

happiness that words cannot express. It is a joy so
beyond finite human

never seeing the
physical form and existence of Jesus, love Him? The word “love”

in our English
Bibles is from the Greek word agapao.
This is not referring to the

affection we share as humans, but rather in
relation of mankind to God. The love

described is an active, functioning
working emotion. “For God so loved the world

that he gave his one and only Son” (John 3:16). “Greater love has no one than
this,

that one lay down his life for
his friends” (John 15:13). “But God demonstrates
His

own love towards us, in that while we were yet sinners, Christ died for us”

(Romans 5:8). “Therefore be imitators of God, as beloved children;
and walk in

love, just as Christ also
loved you and gave Himself up for us…” (Ephesians 5:1-2). “For this is the love of
God, that we keep His

commandments…”
(1 John 5:3). This short list of verses expresses the type of love to which Peter
is referring. Although the folks to whom Peter wrote had never seen Jesus,
they by faith were certain of His example, that was worthy of following. Never seeing Christ with their eyes, but
loving Him through faith, caused these brothers and sisters to “greatly rejoice
with joy inexpressible and full of glory”. Agalliaois
the Greek word from which we get our English word rejoice. Thayer defines in
the following way, “to exult exceedingly” (Thayer's Greek Lexicon, page 3). Knowing what Jesus had
done for them, they were

constrained to follow Him. They had never seen Jesus,
but their hearts were full

of deep emotion, gladness, joy and praise that words
cannot describe. These

homeless ones of this earth, would suffer for a little
while, but would eventually receive the “salvation of their souls”. A
reservation at home in heaven was awaiting them and that was the cause and
reason for their inexpressible joy!

Similarly, we as Christians are “aliens and
strangers” on this place called

planet earth. We share a lot in common with the
Christians to whom this epistle

was addressed. When we are being criticized,
mistreated and suffer for the cause

of Christ, where do we turn to? Where is
our hope and trust? Is it in the same God

and His Son in whom the Christians in
1st Peter had their confidence? May we

always look to Christ and the
example He left us to follow. When we contemplate

the suffering recorded for us
in this letter, it should not be discouraging, but an

emotion of joy and
gladness knowing that the one who suffers for Christ “will

obtain as the
outcome of your faith the salvation of your souls”. In this we greatly

Wednesday, April 1, 2015

Most denominational theologians, exegetes, and translators believe the New
Testament teaches a person is justified by faith alone. Their main point of focus
is Paul's letter to the Romans. So, it is reasonable to ask, "Does Romans Teach
Justification by Faith Alone?"

What is justification? The New Testament uses several words in this family of
words that are from the same "root" or "stem." The adjective dikaios which means
"righteous, upright, just." The verb dikaioo which means to "make right, just, to
vindicate." The noun dikaiosis which means "justification, acquittal, vindication."
The adverb dikaios which means "uprightly, fairly, justly." The noun dikaiosune
which means "righteousness, uprightness, justice." Justification is the state or
condition of being right with God, or declared "no longer guilty" by God. This is
the pronouncement of God through the Messiah, "who was delivered up for our
trespasses, and was raised up for our justification." (Romans 4:25, ASV-1901)
Therefore, the question is: "Does the book of Romans teach that God declares
a person to be righteous or "no longer guilty" by faith alone?"

The short answer is "no." Neither the phrase "faith alone," nor the concept
of justification by faith alone are found in Paul's letter to the Romans. Paul plainly
implies in Romans that nothing alone justifies a person. Paul says a person is
"justified freely by his grace," (Romans 3:24), "justified by faith," (Romans 3:28),
and believers are "justified by his blood." (Romans 5:9) Since a person is justified
by "grace" and "blood," and inasmuch as "grace" and "blood" are not the same as
"faith," a person is not justified by faith alone! If a person were justified by faithalone it could not be by the grace of God and the blood of Christ! "Alone"
excludes all else.

What are we to make of Paul's statement that, "Now to the one who works, the
reward is not accounted according to grace, but according to debt. But to the one
who does not work, but believes in the one who justifies the ungodly, their faith is
accounted for righteousness."? (Romans 4:4-5)

First, human works are not the basis or grounds of justification. More
particularly, in Romans the "works of the law" (or "works of law", implying the
law of Moses or works by which one puts God in his "debt.") is a point of
focus. (cf. Romans 4:19, 21, 28) There is no justification through such works.

Second, Paul is not excluding the works or deeds required by God as a means
of being justified by God. At least twice in Romans Paul says that his apostleship
was "for (or in order to bring about, RD) obedience of faith." (Romans 1:5; 16:26)
The "obedience of faith" means the obedience that faith elicits; faith that
requirescompliance with God's will.

Third, Paul did not believe a person can be justified apart from Christ Jesus or
apart from his death. He reminds the Romans that, "Or are you ignorant that as
many as were immersed into Christ Jesus were immersed into his death?
Therefore, we were buried with him through immersion into death, that just as
Christ was raised from the dead through the glory of the Father, so we also
may walk in newness of life." (Romans 6:3-4) Nothing in Romans excludes the
necessity of immersion. Paul says those who are immersed are immersed "into
Christ Jesus," and "into his death." Immersion was the means by which they
received the benefits of Jesus' death. To deny the necessity of immersion is to
deny the necessity of Christ Jesus' work and the benefits of his blood. And that
is what those who teach justification by faith alone do.

Monday, March 16, 2015

In the context of 2 Peter 3:14-18, Peter says Paul's letters "contain some things that are
hard to understand, which ignorant and unstable people distort." Then Peter uses a
phrase that is not only remarkable, but its implications are profound! The people about
whom he writes, not only distort Paul's letters, but they do the same thing to "the other
scriptures" (tas loipas graphas). (v.16)

First, Peter implies that Paul's letters are scripture. He said ignorant people distort Paul's
letters, "as they do also theotherscriptures." (ASV-1901) The word "other"(Grk.loipos)
connotes "rest of." So, the uninformed distorted Paul's letters as they did the rest of
the scriptures. No human council or legislative body determines what does and does
not constitute scripture. God has made that determination. When an apostle and others
who were "carried along by the Holy Spirit," (2 Peter 1:21) put "pen to paper" in
revealing truth from the mind of God (1 Corinthians 2:13), they were writing scripture!

Second, since the apostles and other supernaturally guided men wrote scripture, their
writings are authoritative, and serve as an inerrant guide in all religious matters. Paul told
the Corinthians, "The things I am writing to you are the command of the Lord."
(1 Corinthians 14:37) He even commended them for "maintaining the traditions" as he had
delivered them. Traditions refers to apostolic instructions. Paul informed the Thessalonians
that when they heard the word from him, it was not "the word of men," they received,
but "the word of God" that was at work in them.(1 Thessalonians 2:13) He told the
believers in Rome that they would be judged by the message of good news that he
preached. (Romans 2:16)

Third, therefore, inasmuch as there is a body of literature that has been "breathed
out by God" ( 2 Timothy 3:16), it is not only futile but also eternally disastrous for people
to distort it. Those who twist the scriptures, do so to "their own destruction!"
(2 Peter 3:16) We are to remain in the teaching of Christ (2 John 9). The faith, that is,
the body of eternal truth has been "once for all delivered to the holy people." (Jude 3)
God has supplied mankind with "all things that pertain to life and godliness." (2 Peter 1:3)
No other written message will be given. We have the mind of God verbalized in
Paul's writings and "the other scriptures."

Friday, March 6, 2015

Paul's letter to the Ephesians is rich in theological content! It is a masterpiece of
doctrinal and practical instruction. If a person studies the letter a thousand times, the next
time they look into its meaning new information will be uncovered. Ephesians refutes many
commonly taught ancient and modern religious errors. In this post we will examine
several errors that are demolished by the letter to the Ephesians.

Denominationalism is refuted within the Ephesian letter. Most denominational people
believe a person has the right to "join the church of their choice." This concept was not
taught by any any apostle of Christ, neither did such an idea enter the mind of God. In the
Ephesians letter, Paul said, "There is one body." (Ephesians 4:4) One is one more than
zero and one less than two. It is singular! Paul himself identifies this body as "the
congregation which is his body." (Ephesians 1:22-23) One body is one congregation of
the redeemed.

Calvinism is refuted by the Ephesians letter. One of the tenets of Calvinism is the idea
that sin is inherited. Calvinists teach and believe that human beings are born with a sinful
"nature." Paul informed the believers in Ephesus that sin resulted from their practice not
their birth. He told them, "You were dead through your trespasses and sins, in which you
once walked...we also once lived in the lusts of our flesh, doing the desires of the fleshand mind..." (Ephesians 2:1-3) He is discussing how they lived, not how they were
born. In verse 3 he says they were "by nature children of wrath." The word "nature"
(Grk. phusis) does not refer to a birth state but "a mode of feeling and acting which by
long habit has become nature." (Thayer's Greek and English Lexicon, page 660)
The context confirms Thayer's comment. In this context, phusis connotes "in this
condition," that is, the way the Ephesians formerly lived, thought, and acted.

Faith Only and Grace only as a means of salvation are refuted by the Ephesians
letter. The Methodist discipline and the Baptist manuals affirm that a person is justified
by faith alone and grace alone. They affirm what Paul denies! Paul said, "by grace you
have been saved through faith; and that not of yourselves, it is the gift of God; not of
works, that no one should boast." (Ephesians 2:8-9) Since salvation is "by" grace
"through" faith, it is by neither alone! Furthermore, in the Ephesians letter Paul attributes
their salvation to other elements such as "through his blood," (1:7); "the word of truth,
the good news of your salvation," (1:13); "Christ." (5:23) In Paul's mind, people are not
saved by anyone or anything alone. Several factors contribute to salvation from sin.

United Pentecostalism is refuted by the letter to the Ephesians. United
Pentecostalism teaches that there is only one person in the Godhead, namely Jesus.
Paul wrote in the letter about "God our Father," (1:2) "the Lord Jesus Christ,"(1:2) and
"the Holy Spirit of promise." (1:13) He also wrote, "there is one Spirit," (4:4), "one Lord,"
(4:5), and "one God and Father of all." (4:6) The Godhead consists of three persons not
one.

Seventh Day Adventism is refuted by the marvelous Ephesians letter. Seventh Day
Adventists believe the Old testament law regulating the sabbath day is still binding. Paul
says Christ has "abolished in his flesh the enmity, even the law of commandments contained
in ordinances." (2:15) The law that contained the sabbath day regulations has been
terminated or nullified. It is no longer binding.

Premillenialism is refuted by the letter of Paul to the Ephesians. One of the elements
of premillenial doctrine is that Christ came to establish the kingdom of God, but the Jews
rejected him, and the "church" was established as a substitute until the thousand years
reign on earth, then the kingdom of God will be established. Paul said the assembly or
congregation of God was the result of divine planning. It was "the eternal purpose of God
which he purposed in Christ Jesus our Lord." (3:10-11) The establishment of the Lord's
congregation was no afterthought, it was God plan before the ages! Inexhaustible,
unfathomable, unlimited wisdom with rich variety underlies the existence of Christ's body.

Religious Institutionalism is refuted by the letter to the Ephesians. Only one religious
society has any right to exist by divine decree. No human religious institutions, regardless
of how "worthy" their aims, have the right to supplant the mission of the Lord's congregation
by preaching the good news of salvation in Christ! Heaven is honored and God is glorified
"in the congregation and in Christ Jesus to all generations forever and ever. Amen." (3:21)
God is glorified in this way because "the congregation" is his saved people, and "Christ
Jesus" is their Savior. Together they reflect and represent the summary of all that God set
in order for the eternal good of humanity.

Universalism is refuted by the Ephesians letter. Universalism asserts that all human
beings will eventually be saved. But Paul wrote, "Know this of a certainty, no sexually
immoral person, nor unclean person, nor greedy person, nor one who is an idolater
has any inheritance in the kingdom of Christ and God." (5:5) Christ is "the Savior of the
body." (5:23) According to Paul, there are people who will not be saved.

Ecumenism is refuted by Paul's letter to the Ephesians. Ecumenism is the movement
designed to "unite all churches" by overlooking doctrinal differences. Paul wrote, there is
"one faith." (4:5) There is one system of belief. There is one "word of truth." (1:13)
It must not be compromised. Ecumenism is like rheumatism; if it isn't put in check, it will
spread to other parts of the "body." Paul says believers are in a war, not in a truce signing
ceremony. (6:10-20)

The Non essentiality of immersion is also refuted by the Ephesians letter. Nearly
all denominational organizations deny that immersion is necessary for salvation from past
sins. They reason: "Baptism is a work. We are not saved by works. So, we are not saved
by baptism." They fail to realize we are not saved by works of human origin, neither are
we saved by works that permit boasting. Immersion is not a humanly prescribed work,
and immersion does not allow boasting. Immersion is an act commanded by God. (Acts
10:48), and when one is immersed, they are saved by grace. (Acts 19:1-5; Ephesians
2:8-9) The Ephesians had been immersed "into the name of the Lord Jesus," (Acts 19:4-5)
and they "were saved by grace through faith." (Ephesians 2:8-9) They were in the body
of Christ. So, Paul wrote to them and said the Lord has "cleansed it (the assembly of the
saved, RD) by the washing of water with the word." (Ephesians 5:25-27) The "washing
of water" refers to the purification from sin that God granted when they were immersed.
(Acts 22:16; Titus 3:5)

Sunday, March 1, 2015

In Mark's account of the life of Christ, we read about the "tradition of the elders."
We encounter the phrase twice in Mark chapter 7 verses 3 and 5. It has reference to
the oral law of the rabbis. Josephus refers to this as the "tradition of the fathers."
(cf. Josephus' Antiquities XIII.16.2, 408) Pharisees believed that not only had Moses
given the written law at Sinai, but that he had also given an oral law which had been
preserved by word of mouth. This oral law was considered equally binding with
the written law. (Josephus Antiquities XIII.x.6, 297) This was finally collected and
written down by Judah the Prince, about A.D. 200, and formed the Mishna. The oral
law actually constituted the body of customs to define the points of law. It was a
body of commentary in addition to the law!

Jesus referred to their oral law, the tradition of the elders, as "your tradition,"
differentiating it from the "commandment of God." (Mark 7:9,14) He also refers to
their tradition as "the tradition of men." (v.8) By doing this, he refused to accept the
authority of their tradition. He challenged the binding nature of their oral law! Their
code of customs was not "the word of God." (Matthew 15:6) The rules they were
seeking to impose on the Lord's disciples had no divine authority, and the Lord
Jesus rejected them. Jesus did not strive to be politically correct, but he was alwaysreligiously correct. His mission was to practice and teach the will of his Father in
heaven, not to submit to uninspired human traditions. (John 5:19, 30; 6:38)

Human tradition is like the talons of an eagle holding a fish. When it takes
hold, it is hard to break away from its grip. The longer human tradition is practiced,
the deeper it sinks into the heart, and the harder it is to "cry freedom." Efforts to
renounce man-made traditions are often described as heresy or damnable. One
reason for this is the fact that people do not like to be different, and they suspect
anyone or anything that is different from what they have always believed and
practiced. Divine "traditions" (teaching from God through the apostles) are binding
(1 Corinthians 11:2; 2 Thessalonians 2:15; 3:6) , but doctrines and practices imposed
by human beings must not ever be thought of as laws from God. They must be rejected.

I have known elders and leading men within the congregations of Christ that have
made the law that only the King James Version of the Bible may be used in public
reading, preaching, and teaching. Some have even said, "Look at where the KJV has
brought us. It has been used successfully in debates with denominational preachers.
Thousands have been saved from sin by the KJV." The KJV is a useful translation,
but King James onlyism has no place among the people of God or anyone else.
It cannot be defended. Not even the KJV translators believed in King James onlyism.
A person who prefers to use a version that speaks through older archaic English
forms will likely enjoy the KJV. But they have no more right to bind their
preference on others, than the Pharisees had to bind the necessity of washing of
one's hands before eating. (Mark 7:1-8) Neither do they have the right to criticize
other versions of the Bible on the basis that they differ from the KJV. Rejecting
human tradition does not make a person a "liberal." Jesus said the Pharisees, the
lawmakers, the ones who bound human traditions were in error because they "were
teaching human rules as their doctrines." (Mark 7:7) That is the taproot of liberalism;
breaking away from the word of God to follow man-made rules.

In response to the statement that "The KJV is not the only acceptable version
of the scriptures that a person may use," it is sometimes said, "The elders are to
guard the congregation from doctrinal error, therefore, we only use the KJV."
It is true that the overseers are to protect God's congregations from false doctrine.
( Acts 20:28-31; Titus 1:9) But it is not true that King James onlyism is the proper
response to the problem. In order to demonstrate this, one question is appropriate:
is there any doctrinal error in the KJV? If you answer "No," look at two
frequently quoted verses of scripture; (Acts 2:47 and Acts 3:19). Notice the phrase
"such as should be saved" in 2:47, and the phrase "be converted" in 3:19. Neither
translation is what the Greek text says. Both phrases are incorrectly translated, and
are therefore doctrinal errors. Someone may respond, "But the person reading
or teaching from the KJV can explain this fact and teach the truth to the people."
The respondent is correct. And since this is true, why can't the same thing be done
if a person uses the ASV, ESV, RSV, and NIV when teaching and preaching if
they encounter errors in the text?

Jesus exposed the inconsistency of those who were attempting to bind "the
tradition of the elders." The same thing should be done whenever people bind any
human traditions. No one has the right to make and bind laws God did not make.

Saturday, February 28, 2015

There are people who have immense knowledge of Hebrew, Aramaic, and
Greek, the languages in which Yahweh gave mankind the sacred writings. They
know the meanings of words, are skilled in grammar, and are able to translate
from those languages into English. But their practice often contradicts their
knowledge. Why? I would suggest the following insights as to why this is the
case.

First, in the words of Paul, "Knowledge puffs up." (1 Cor. 8:1) Pride and
arrogance are beasts that fight against humility within the heart. When a person
thinks they have reached the pinnacle of learning, they are not likely to admit
they are wrong, even when the evidence is decidedly against them! Only a
person who is genuinely humble in spirit will unreservedly say and believe, "I
am wrong." "When pride comes, then comes disgrace, but with humility comes
wisdom." (Prov. 11:2, NIV-2011)

Second, in the words of Jesus, "You have let go of the command of God and
are holding on to human traditions." (Mk. 7:8) This is true of many scholars of
the biblical languages. They know what the text teachesbut they are held by the
eagle like talons of human tradition. Human tradition is a formidable force, and
its grip is difficult to break, even when holding to it clearly violates the word of
the living God. Many scholars prefer tradition over apostolic precedent!

Third, writing about the Jewish rulers, John the apostle said, "For they
loved the praise of the people more than the praise of God." (Jno. 12:43)
This is also true of some Bible scholars. They are aware of what scripture
teaches, but to stand on the sacred word would put them at odds with their
constituents, and they choose to be accepted by people in darkness than by the
God of light.

It is important to remember the three previous points as to why many
scholars miss it; pride, human tradition, and acceptance by constituents.
Scholarship is excellent if the scholar never forgets the source and purpose of
their knowledge. Scholarship for the mere sake of scholarship is like a
hammer in the hands of a wild man; but scholarship that crowns the head of a
wise man is like a hammer in the hands of a well-trained carpenter.

These things assist us in understanding why biblical lexicographers,
grammarians, and linguists admit the Greek verb psallo in Ephesians 5:19
does not mean to play on mechanical instruments in New Testament worship,
yet they continue worshiping with mechanical instruments. This gives us
insight as to why lexicographers correctly define baptizo as immerse,
submerge, or dip, but they remain affiliated with denominations that practice
sprinkling and pouring as religious acts. It sheds light on why grammarians
acknowledge the phrase "eis aphesin ton hamartion humon" in Acts 2:38
means "into" or "unto" the forgiveness of your sins, but they continue
denying that immersion is necessary for the forgiveness of past sins. One
Greek grammarian, A.T. Robertson, was so vehemently opposed to the facts
that he wrote, "One will decide the use (of eis in Acts 2:38, RD) according as
he believes baptism is essential to the remission of sins or not. My view is
decidedly against the idea that Peter, Paul, or any one in the New Testament
taught baptism as essential to the remission of sins or the means of securing
such remission." (Word Pictures In The New Testament, volume 3, pages
35,36) If he had read the words of Peter (1 Peter 3:21), and Paul (Romans
6:3-4) he would have known that both Peter and Paul taught and believed
immersion is essential to salvation from sin! Peter and Paul have left
professor Robertson lying on the "mounds."

Our faith must rest in God and we must be diligent students and
humble practitioners of his word. In this way, even when scholars miss it,
with God's help, we can get it.

Monday, February 23, 2015

In James 5:11 the American Standard Version says, "Ye have heard of the
patience of Job" This reading has been the basis of many sermons and
discussions about the "patience" of Job. A careful reading of the book of Job
leaves a person with a radically different impression about the man Job. So, we
ask, "Was Job patient?"

Patience is the quality of bearing with pain, trouble, or misfortune
without complaining. So, we ask, "Did Job complain?" Or, did he bear with his
catastrophic misfortune without complaint?

Yahweh asked the adversary, Satan, twice, "Have you considered my servant
Job?" (Job 1:8; 2:3) The adversary was granted permission to bring calamity
upon Job's possessions and family, and finally upon Job himself. Job was "afflicted
with severe boils or skin inflammation from the soles of his feet to the crown of his
head." (Job 2:7) His suffering was so great that when his friends, Eliphaz, Bildad,
and Zophar went to comfort him, that they did not recognize him from far away,
and they raised their voices, and wept, and tore their robes and sprinkled dust on
their heads toward heaven." (Job 2:11-12) Furthermore, "they sat down with him
on the ground seven days and seven nights, and none spoke a word to him: for
they saw that his suffering was very great." (Job 2:13)

After this Job speaks. The text says he "cursed the day of his birth." Job opened
his mouth, and among other things he said, "Let the day perish on which I was born;"
"Why did I not die from the womb? Why did I not die when my mother gave birth
to me?" "I am not at ease, neither am I quiet, neither do I have rest; but trouble
comes!" (Job 3:1, 11, 26) This clearly shows us that Job complained! Job was very
impatient. But what about James 5:11, where the ASV says, "Ye have heard of the
patience of Job?"

Interestingly, the ASV gives an alternate reading in a footnote that says, "or
endurance." In other words, the "minority judgment" of the translators who
translated the letter of James for the ASV New Testament committee placed
the accurate translation in a footnote. It should have been placed in the text.

The Greek word in James 5:11 is hupomone. It means endurance, perseverance,
steadfastness. It describes the capacity for resolute continuance in a course of
action. James' point is not that Job was patient, in that he did not complain; (he
did), but he endured great suffering. He did not give up! This is why translations
such as the RSV, NASB, NIV, NRSV, and ESV speak of the steadfastness,
endurance, or perseverance of Job.

Once again we have shown the importance of comparing several good
translations when studying the scriptures. Perhaps the wisdom of the writer of the
Proverbs is applicable for those who lock themselves into using only one version
in Bible study: "Where there is no guidance, a people falls, but in the abundance
of counselors there is safety." (Proverbs 11:14, ESV)

Exegetical Essays

About Me

My most important work is the proclamation of the good news about deliverance from sin in Christ. I
work with the congregation of Christ that meets at 4005 North Emerson Avenue, Indianapolis, Indiana. I
also enjoy teaching and translating the Old and New Testaments. I am currently working on a translation
of portions of the New Testament.
The design of the translation is
not to compete with any existing English version, but it will serve
as a companion volume for comparison in studying the text. I hope to complete it in mid to late 2011. I have also written a book titled, A PERSPECTIVE ON BIBLE TRANSLATIONS. It was recently published by Erhardt Publications, Louisville, Ky. I try to stay informed about recent lexical, grammatical, and manuscript studies. This is important because a person should desire to be faithful to the original languages of sacred scripture in his professional and personal study, as well as proclamation from the pulpit and instruction in the bible class arrangement. I unreservedly give
God all the glory for everything he accomplishes by means of my labor.